Property:Gloss-def
From Buddha-Nature
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A fourth century Buddhist teacher, one of the founders of the Yogācāra school of Buddhism. +
Six practices and the abilities that are their fruitions. Nāropa taught these to Marpa. They are the yogas of caṇḍālī (T: gtum-mo), illusory body (S: māyādeha; T: sgyu-lus), dream (S: svapna; T: rmi-lam), luminosity (S: prabhāsvara; T: 'od-gsal), transference of consciousness (S: saṃkrānti; T: 'pho-ba), and the pardo (S: antarābhava; T: bar-do). +
The name of a bodhisattva, renowned for his unwavering perseverance in seeking enlightenment. He appears in the Prajñāpāramitā literature. His teacher was Dharmodgata, whom he met in the city of Gandhavatī. +
Generally, in the buddhadharma the practitioner takes the refuge vow, where he commits himself to the Buddha as example, the dharma as teaching, and the saṅgha as fellow practitioners on the path. The refuge vow marks the practitioner's formal entry into the dharma. In the vajrayāna, the refuge is fourfold, including the root guru, or sixfold, including the three roots and the three jewels +
A common epithet of Manjuśrī. +
One of the eighty-four mahāsiddhas of the Indian vajrayāna tradition. He was a disciple of Virūpa and a master of the ''Hevajratantra''. +
There are several traditional enumerations, the most common of which is the six practices of the mahāyāna path: dāna (T: sbyin-pa; generosity), śīla (T: tshul-khrims; discipline), kṣaṇti (f: bzod-pa; patience), vīrya (T: btson-' grus; exertion), dhyāna (T: bsam-gtan; meditation), and prajñā (T: shes-rab; knowledge). They are called "transcendent" or "gone to the other shore" actions because they carry us across the river of saṃsāra and because they are based on prajñā, therefore acknowledging the bodhisattva's realization of twofold egolessness. For this reason, they transcend karmic entanglements of conventional conceptualized virtue. +
Associated with the vajra family, Vajrapaṇi is said to be the lord of mantra, also called Lord of Secret. He is a bodhisattva and is depicted in both peaceful and wrathful form. +
An honorific term for a Tibetan guru. +
The death and hence the end of the stream of rebirths of Śākyamuni Buddha, or any enlightened being. +
The seven riches of a bodhisattva: faith, discipline, generosity, learning, decorum, modesty, and knowledge. +
The maṇḍala of the five tathāgatas or jinas (victorious ones). They embody the five wisdoms, but in saṃsāra, these energies arise as the five confused emotions. Everything in the world is said to possess a predominant characteristic of one of these five. Thus, they are called families. The five families, tathāgatas, wisdoms, confused emotions, directions, and colors, respectively, are as follows: (1) buddha, Vairocana, dharmadhātu wisdom, ignorance, center, white; (2) vajra, Akṣobhya, mirror-like wisdom, aggression, east, blue; (3) ratna (jewel), Ratnasambhava, wisdom of equanimity, pride, south, yellow; (4) padma (lotus), Amitābha, discriminating-awareness wisdom, passion, west, red; (5) karma (action), Amoghasiddhi, wisdom that accomplishes all actions, envy, north, green. Some of these qualities vary in different tantras, especially those of buddha and vajra +
An epithet of Milarepa. +
The mahāyāna schools appeared in literary form several hundred years after the Buddha's death, although traditionally the transmission lineage goes back to Śākyamuni himself, who is said to have first presented mahāyāna teachings on Vulture Peak mountain near Rājagṛha to a celestial assembly. Going beyond the somewhat nihilistic emptiness of the hīnayāna schools and the preoccupation with individual liberation, the greater vehicle presents greater vision based on śūnyatā, compassion, and the acknowledgment of universal buddha nature. It introduced the ideal of the bodhisattva, who lives in the world to deliver sentient beings, while dwelling neither in the struggle of saṃsāra nor in a quietistic nirvāṇa. Socially, the mahāyāna expanded the buddhadharma beyond the monastic communities to the lay population. +
The Kadam tradition was brought to Tibet in the eleventh century by Atīśa Dīpaṅkara Śrījñāna, the great Indian teacher and reformer. The Kadampas placed great emphasis on monastic discipline, training in compassion, and study. This emphasis was incorporated into the Kagyü lineage by Gampopa who studied with Kadampa teachers prior to studying with Milarepa. The Kadam tradition is also carried on by the Geluk lineage +
One of the two central provinces of Tibet, the other being Ü. +
The transmissions that Tilopa received from his four main teachers. These four transmissions were passed from Tilopa to Nāropa and then to Marpa. They are the yogas of the illusory body, dream, luminosity, and caṇḍālī. +
Absolute bodhicitta, according to Gampopa, is emptiness indivisible with compassion-radiant, unshakable, and impossible to formulate by concepts. Relative bodhicitta arises from a glimpse of ultimate bodhicitta, and is the aspiration to practice the pāramitās and to deliver all sentient beings from saṃsāra, out of one's compassion. +
Body, speech, and mind. The three gates or modes through which one relates to the phenomenal world. +
